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The Problem And Its Background

Introduction

People visiting cultural and historical resources are one of the largest, most pervasive, and
fastest growing sectors of the tourism industry today. In fact, heritage tourism appears to be
growing much faster than all other forms of tourism, particularly in the developing world, and is
thus reviewed as an important potential tool for poverty alleviation and community economic
development (UNWTO 2005).

Boasting of having 7,100 islands, the Philippines could be the best tourist destination in the
world. It has rich culture and blessed with natural wonders waiting to be explored. The Philippines
is an archipelago blessed with a wealth of resources, from a range of natural resources up to the
rich history and a unique culture. Its attractions are as many as they are diverse with each island
offering something different something special to the most discerning visitor. Philippines is a
world itself. Within terms of cultural attractions, Philippines is not lagging behind by any other
countries in Asia. The historic and legendary Town of Taal, Batangas is a “Heritage Village” by
the virtue of the declaration of a portion of Taal as a National historical landmark by the National
Historical Institute (NHI) thru its Resolution No. 02 dated September 30, 1987.

According to Gabe Lyons (2001) he believed that the church is the hope of the world and is
positioned like no other channel of influence to shape culture. Its people are called to be in the
world. As John Stott puts it, “we find ourselves citizens of two kingdoms, the one earthly and the
one heavenly. And each citizenship lays upon us duties which we are not at liberty to evade.”
Although the work of culture creation may take place outside the physical walls of a church
building, the local church creates a natural space where social networks of leaders, within all seven
channels of culture, can work together towards a common goal. Nowhere else does this potential
for synergy exist. Unlike other channels, the church is a living organism where God’s spirit
constantly moves and seeks to express

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Himself through a willing Body. Sadly, by focusing on just the “spiritual” and the afterlife,
the Christian church has strayed away from its potential influence in the here and now, positioning
itself instead as just another subculture. Many Christians currently hold unique and influential
positions throughout the seven channels of culture, but have never been supported by fellow
believers. “Engaging Cultural Leaders” Consider his 34 year-old friend Dan, an amazing leader in
the business channel of cultural influence who convenes captains of industry and strategic leaders
throughout the free world. His friend Dan cares deeply about Christian engagement in the place
God has called him, but doesn’t feel comfortable labeling himself a Christian due to the negative
baggage that comes with it. When we first met four years ago, Dan was desperate for a community
of believers that could understand him and his life in the culture. Dan desperately needed a
community or church that could support him as he tried to fulfill his calling.
Dan story is all to common. In the work that Gabe do, Gabe come across cultural leaders
that feel disconnected from the local church or worse yet, misunderstood or used. The story for
some is that the church tends to only be interested in them if the church organization can benefit
in some way. Church leaders fail to recognize the current and potential influence these leaders
have within the culture and unknowingly drive them away. Still, an undeniable opportunity for the
church to regain ground still exists. Gabe friend Jon, a top model in the fashion industry,
experienced something different in the local church. As he pursued the opportunity to lead a
culturally redeeming project to captivate the vanguard of the fashion industry, he found help and
support. His pastor spent time with him and probed deeply to find ways the church could actively
support these efforts. Whether volunteering to help at local events or assisting in the organizational
and administrative details of his project, this church provided the back-up Jon needed to engage
where God has placed him. Jon’s Christian community exemplifies a shift in the church. As one
piece of a greater movement, we’re just beginning to see what might happen. As Tim Keller writes,
“If we produce thousands of new church-communities that regularly attract and engage secular
people, that seek the common good of the whole city especially the poor, and that produce
thousands of Christians who

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write plays, make movies, express creative journalism, begin effective and productive new
businesses, use their money for others, and produce cutting-edge scholarship and literature we will
see our vision for the city realized and our whole society changed as a result.” This vision demands
that leaders in the church wrestle with the complexity of embodying the Gospel in culture. As the
church rediscovers its unique role in culture, and supports the calling of their cultural influencers,
it will be a force for good in our communities, cities and the country.

Background

Taal Basilica, Batangas: Asia’s Largest Catholic Chuch. A giant scaffolding rose right before
the basilica’s altar at the point where the nave and the transept meet. Apparently, the church’s
interiors were undergoing a minor renovation. The top of the bamboo scaffold reached to the
ceiling of the dome which was being painted. I could not imagine how difficult it was for the
painters. After all, they were inside the biggest Catholic church in the Philippines and in the whole
of Asia. History of the Taal Basilica The original town of Taal was founded by Augustinian
missionaries in 1572 on the banks of the Taal Lake (where the municipality of San Nicolas now
lies). Fr. Diego Espinar led the construction of the town’s very first church in 1575. In almost two
centuries, the church continued to improve and was rebuilt only to be utterly destroyed in 1754
after the biggest explosion of nearby Taal Volcano. It wasn’t just the church, though, as the whole
town of old Taal was so devastated. The town moved to its current location, on top of a hill
overlooking Balayan Bay. In 1755, the construction of a new church was launched under Fr. Martin
Aguirre. Over several decades, new elements and features were added for the beautification of the
church. However, on September 16, 1852, tragedy struck yet again. A massive earthquake hit the
province and destroyed the church. Four years after the catastrophe, another church was built at
the same site under Fr. Marcos Anton, who commissioned architect Luciano Oliver to create the
design and run the construction. In 1865, almost a decade later, the newly erected church was
inaugurated despite its unfinished state. The construction was finally completed in 1878 with the
addition of its

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gigantic 79 ft altar under the supervision of Fr. Agapito Aparicio. Facade and InteriorsCertainly
the biggest church in Asia, Taal Basilica is 96 meters long, 45 meters wide, and 96 meters tall.
This colossal Baroque structure was made of coral stones and adobe. The most noticeable features
of its facade were the 24 classical columns in pairs and lined up two rows of six on top of the other.
It has 10 windows and 5 doors. The edifice is topped with a triangular roof and gable on each side
and one in the center. On the left side rises the bell tower. The interiors of the basilica was dusty
and cluttered when we visited because of the ongoing renovation but its beauty radiated through.
Of course, the first thing we noticed was the size and how spacious it was. While most Churches
hav only two lanes pew arranged in the nave, the Taal Basilica had more. Its aislescould even
accommodate more benches. It also fosters a much lighter atmosphere than the other churches we
visited primarily because of the white and pale peach (?) walls and ceiling, painted intricately with
what looked like three-dimensional patterns from afar. The main altar of the basilica is 24 meters
high and 10 meters wide with three Doric columns lined up on each side of the centerpiece where
a statue of crucified Jesus stands. There are other statues of saints and angels within the balustraded
altar area. The church’s transept houses minor altars with more images of saints. The altars are
showered with light coming from the windowed dome above. I can’t say anything more about the
interior really because I bet that it has changed drastically now that the restoration is complete. I
had not returned to the site since then but my mom, who is an active member of the this church,
has been raving about how stunning the ceilings and domes have become with the addition of vivid
images of scenes from the Bible.

This one has been on the sights since it is considered the largest Catholic church in Asia. St.
Martin of Tours Basilica in the town of Taal, Batangas, does look monumental. St. Martin of Tours
Basilica in Taal probably stands about 40 feet in height. The doors are enormous and the height is
all but amazing for something that was built way back in the olden days. There was a funeral that
day so no pictures were intentionally taken of the interior.

The current location is not its original location, as the old location of Taal was destroyed in
one of the largest eruptions of Taal Volcano at around 1754. The town was then relocated to its

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current place, and the church rebuilt overseen by generations of priests in the Spanish colonial
period.

It is actually quite marvelous how the town has been able to preserve this great wonder, and
one can see why this church is also one of the very popular wedding churches, even if it takes
some time to get inside the bowels of the town of Taal, Batangas.

Theoretical Framework

According to Alexander Roberts (2017) He translated that no one ever saw him enraged, or
excited, or lamenting, or laughing; he was always one and the same: displaying a kind of heavenly
happiness in his countenance, he seemed to have passed the ordinary limits of human nature. Never
was there any word on his lips but Christ, and never was there a feeling in his heart except piety,
peace, and tender mercy. Frequently, too, he used to weep for the sins of those who showed
themselves his revilers — those who, as he led his retired and tranquil life, slandered him with
poisoned tongue and a viper's mouth. And truly we have had experience of some who were envious
of his virtues and his life — who really hated in him what they did not see in themselves, and what
they had not power to imitate. And — O wickedness worthy of deepest grief and groans!— some
of his calumniators, although very few, some of his maligners, I say, were reported to be no others
than bishops! Here, however, it is not necessary to name any one, although a good many of these
people are still venting their spleen against myself. I shall deem it sufficient that, if any one of
them reads this account, and perceives that he is himself pointed at, he may have the grace to blush.
But if, on the other hand, he shows anger, he will, by that very fact, own that he is among those
spoken of, though all the time perhaps I have been thinking of some other person.

Saint Martin of Tours was born in in Savaria, Pannonia in either the year 316 or 336 AD. That
region is what is today the nation of Hungary. His father was a tribune, which is a high-ranking
officer in the Imperial Horse Guard. Martin and his family went with his father when he was
assigned to a post at Ticinum, in Northern Italy. It is that martin grow up. Just before Martin was
born, Christianity was legalized in the Roman Empire and the bloody persecution of Christians
soon came to an end. It was not the official religion of the State, but it could be practiced and

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proclaimed openly. The Gospel message soon flourished in ancient Rome, transforming the
empire. Martin's parents were pagans, but at the age of 10, Martin chose to respond to the call of
the Gospel and become Christian. At the age of fifteen, Martin was required to follow his father
into the cavalry corps of the Roman military. By the time he was 18, Martin is believed to have
served in Gaul, and also eventually Milan and Treves. Scholars think he served as part of emperors
guard. As a young soldier, Martin encountered a beggar in Amiens. The beggar was unclothed and
it was very cold. Martin removed his cloak and with his sword, he cut it in half. He gave this half
to the beggar and dressed himself in the remnant. That night, Martin had a vision in which Christ
appeared to him. The vision spoke to him, "Martin, a mere catechumen has clothed me." A
catechumen is one who is being instructed in the Christian faith. In the early centuries of
Christianity, that was a long process of instruction - and Martin was deeply dedicated to it.

Martin established a monastery which would be inhabited by the Benedictines. Established in

361, the Liguge Abbey was destroyed during the French Revolution, then reestablished in 1853.
The abbey remains to this day. From the site of his abbey, Martin worked to bring people to faith
in Jesus Christ and Baptism into His Church in the surrounding areas. He was an extraordinary
evangelist. In 371, the city of Tours needed a new bishop and the people decided to call Martin to
the office. Martin did not want the job so the people decided to trick him into the office. The people
insisted he was needed to administer to someone sick, so he came out as quickly as he could. He
did not even bother to improve his appearance. When he learned it was a trick to make him a
bishop, Martin actually tried to hide. He was quickly discovered and the people called him forward
to be ordained to the office of Bishop. Even though he did not really want the office, he was
ordained - and he became a holy and hardworking Bishop.

Objectives of the Study

The purpose of this study is to explore heritage tourism in the Municipality of Taal. More specifically;
the history behind Saint Martin de Tours Taal it aimed to present the socio economic status and stories
behind the the said church. To know the effects of heritage tourism to the municipality of Taal, Batangas
with regard to economic, social, cultural, heritage, artistic and environmental aspects; to identify the
problems encountered, to identify the problems encountered in the development of Taal as a tourist

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destination and, recommend a plan of action to improve to promotion of the Saint Martin de Tours in Taal,
Batangas. As for the main objective of the study is the reclaiming the past for the future behind Saint
Martin de Tours or Taal Basilica.

Significance of the Study

The study would aid the perception of the people or students in Batangas become more aware
of their church . They can have a better understanding and idea on what they should properly do
in making their church to promote.

This study will also benefit the researchers themselves, because this will test their knowledge
about the topic and give them additional knowledge on the things that most people ignore and
thought that those things are rubbish and irrelevant. It will also test the researchers' skills in
conducting a study or making a research paper that they have learned from the instructor. The
study also serves as preparation for the researchers' knowledge that they need in the near future.

The students researchers that will conduct a related or same study can also be a beneficiary of
this humble fruit of labor, since they may use this piece of work as a guide that can make their
study easier and help them accomplish their research paper.

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Definition of Terms

For the clarity and better understanding of the terms, researchers established a definition of
terms regarding the substance of the texts, the following are defined according to its intended use
throughout the study:

Scaffolding. A temporary structure on the outside of a building, made usually of wooden planks
and metal poles, used by workers while building, repairing, or cleaning the building.

Basilica. A large oblong hall or building with double colonnades and a semicircular apse, used in
ancient Rome as a court of law or for public assemblies

Probed. Physically explore or examine (something) with the hands or an instrument.

Secular people. Denoting attitudes, activities, or other things that have no religious or spiritual
basis.Contrasted with sacred or (of clergy) not subject to or bound by religious rule; not belonging
to or living in a monastic or other order.Contrasted with regular.

Gospel. Record of Jesus' life and teaching in the first four books of the New Testament.

Trancepts. (in a cross-shaped church) either of the two parts forming the arms of the cross shape,
projecting at right angles from the nave.

Balustraded. A railing supported by balusters, especially an ornamental parapet on a balcony,

bridge, or terrace.

Pannonia. Was a province of the Roman Empire bounded on the north and east by the Danube,
coterminous westward with Noricum and upper Italy, and southward with Dalmatia and upper
Moesia.

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REVIEW OF RELATED LITERATURE AND STUDIES

This chapter presents the related literature and studies after the thorough and in-depthsearch done
by the researchers.

Batangas as part of the CALABARZON Region is rich in Filipino traditions and tourist
destinations. Making the province famous in beaches, food and native products would create jobs
and opportunities to promote the culture and sustain the good character of the Filipinos. Tourism
has effect on the social, economic, environmental, cultural heritage and arts (Aguda, Tamayo &
Barlan, 2013) of certain tourist destinations. It is a fast growing industry that has become a top
priority of the economic agenda of a number of countries. It is believed that tourism can be used
as a tool to solve problems like unemployment and poverty in developing countries (Mejia, Festijo,
Borbon and Barlan, 2013).

People create information every day, seven days a week. At this day and age, people have
witnessed how our society has evolved when it comes to information. Information is therefore
essential to survival in our present communities. One way that contributes to the enlightenment of
these communities, is through their search for information and knowledge on what happened, what
is happening and what will happen in their surroundings. Thus, one of the principal interests of an
enlightened or informed community is the study of local history (Hobbs, 1962). The field of local
history is subsumed with importance, as active interest on it rises. Undoubtedly, one of the
contributory factors to the rise of this active interest, as suggested in 1959 by Hoskins (cited by
Hobbs, 1962), is that “people become more inclined to study something of which they can reach,
easily grasp of, and can find a personal and individual meaning.” This „personal and individual
meaning‟ may include the experiences and chronicles of these

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people, or the events and happenings in the locality they belong to. This is in general part of the
story of what we so called the local history.

Church history is full of controversies, heresies, and battles for the truth. We must familiarize
ourselves with those events if we are to stand faithfully in the present. We tend to love innovations
and discoveries, even when it comes to theology. While new things may pique our interest, we
must be on our guard to ensure they are tested and proved true. Robert Shindler, a close associate
of Charles Haddon Spurgeon, noted, “It is all too plainly apparent men are willing to forego the
old for the sake of the new. But commonly it is found in theology that that which is true is not new,
and that which is new is not true.”

People visiting cultural and historical resources are one of the largest, most pervasive, and
fastest growing sectors of the tourism industry today. In fact, heritage tourism appears to be
growing much faster than all other forms of tourism, particularly in the developing world, and is
thus reviewed as an important potential tool for poverty alleviation and community economic
development (UNWTO 2005).

In 1575, 3 years after the founding of Taal town in its old site near the shores of Taal Lake,
work began on the construction of its first church by Father Diego Espinar (O.S.A.) with Saint
Martin of Tours as patron saint. The church was rebuilt in 1642 using stronger materials but in
1754, it was destroyed along with the town of Taal in the largest recorded eruption of Taal volcano.
This event led to transfer of the town and the church farther away from the volcano to its present
site atop an elevated hill facing Balayan Bay. The ruins of the previous church can still be seen
in San Nicolas.

Father Martín Aguirre donated the land and began the construction of the new church in 1755.
It was continued by Fr. Gabriel Rodriguez in 1777 and by Fr. Jose Victoria in 1782. Fr. Ramon
del Marco decorated the church, built the convent and paved the "processional" road with bricks
around the atrium of the parochial building. This church was damaged by a strong earthquake on
September 16, 1852. The earthquake centered near Taal Volcano, though no volcanic eruption was
recorded.

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According to @thepoortraveler, The original town of Taal was founded by Augustinian

missionaries in 1572 on the banks of the Taal Lake (where the municipality of San Nicolas now
lies). Fr. Diego Espinar led the construction of the town’s very first church in 1575. In almost two
centuries, the church continued to improve and was rebuilt only to be utterly destroyed in 1754
after the biggest explosion of nearby Taal Volcano. It wasn’t just the church, though, as the whole
town of old Taal was so devastated.

Additionally, The town moved to its current location, on top of a hill overlooking Balayan Bay.
In 1755, the construction of a new church was launched under Fr. Martin Aguirre. Over several
decades, new elements and features were added for the beautification of the church. However, on
September 16, 1852, tragedy struck yet again. A massive earthquake hit the province
and destroyed the church.

While thebestoftaalbatangas.com stated that Taal Basilica was first built in present day San
Nicolas, Batangas,by Fray.Deigo Espina in 1575 under the Augustinians, with San Martin de Tours
as patron saint. In 1754 the church was destroyed along with the town Taal in the eruption of the
Taal volcano. It was then that the church was transferred to its present site. Father Martin Aguirre
donated the land for the new church in 1755, but in 1849 it was destroyed again by an earthquake.
Construction of the new church began in 1856 to 1878, the Spanish architect Luciano Oliver
commissioned to design and manage the construction of the present church. A small tower was
made on its left side but it was destroyed during Japanese occupation. It was reconstructed later
and it was then taller than the original. The church was made into a basilica on 8 December 1954
and was declared a national shrine on January 16, 1974. Taal Basilica is considered as the biggest
church in the Philippines and in Asia.

Additionally, Basilica of Taal is famous for it’s facade and artistic view inside . The interior is
in the form of a Latin cross with wide aisles on each side containing the small retablos, carossas.
The church is located in the Taal Town proper which is a walking

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distance from the Taal Public Market. On it’s side is the OLCA ( Our Lady of Caysasay Academy
) and Rizal College of Taal Batangas.

Four years after the catastrophe, another church was built at the same site under Fr. Marcos
Anton, who commissioned architect Luciano Oliver to create the design and run the construction.
In 1865, almost a decade later, the newly erected church was inaugurated despite its unfinished
state. The construction was finally completed in 1878 with the addition of its gigantic 79 ft altar
under the supervision of Fr. Agapito Aparicio. It was a massive church, the biggest at the time and
would remain the biggest even centuries later.

According to Pia Ranada`s article, the fear driving artist Ramon Orlina's campaign to
"preserve the antiquity and beauty" of Taal Basilica, also known as Basilica de San Martin de
Tours. (Editor's note: We earlier reported that Orlina is a National Artist. He's not. We regret the
error.)The world-famous artist known for his crystalline, modern glass sculptures, is back in his
hometown of Taal, Batangas to oppose the construction of an arcade which he believes will ruin
the chances of the basilica and the entire town of Taal to be declared a World Heritage Site, a
declaration he and his family have been working towards for years. Taal Basilica, said to be the
biggest Catholic church in Asia, is the centerpiece of the heritage town of Taal. To tourists in the
know, Taal is the "Vigan near Metro Manila." Like Vigan, which was declared a UNESCO World
Heritage Site in 1999, Taal boasts beautiful Spanish-era mansions, churches and a fascinating
history.

Taal Basilica is one of the glorious remnants of the town's history. Completed in 1878, it
features a gigantic Doric-style main altar measuring 79 feet by 33 feet. The tiles in its baptistery
were imported from Europe. Its majestic ceilings are painted in the trompe-l'œil style, an art
technique dating back to the Baroque era in which painted imagery is made to look 3-dimensional.
The church's ancient bell is also one of the largest of its kind in Asia.

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The church was then restored in 1953 in preparation for the Canonical Coronation of
the Our Lady of Caysasay. The following year on December 8, 1954, the church was declared as
a Minor Basilica, the third in the country to be given such honor. The church was again restored
in 1972 by the Taal Quadricentennial Council for the 400th anniversary of the town's
establishment. By Presidential Decree No. 375 on January 16, 1974, the church was declared a
National Shrine.

In April 4, 2017, the Basilica was damaged by a 5.5 earthquake that

struck Tingloy, Batangas. The Basilica was significantly damaged again caused by twin
earthquakes (magnitudes 5.6 and 6.0) that struck the neighboring towns of Mabini and Taysan that
occurred on April 8. The National Historical Commission of the Philippines is undertaking some
precautionary measures in order to preserve the Basilica.

While according to thebestoftaalbatangas.com, Basilica of Taal is famous for it’s facade

and artistic view inside . The interior is in the form of a Latin cross with wide aisles on each side
containing the small retablos, carossas. The church is located in the Taal Town proper which is a
walking distance from the Taal Public Market. On it’s side is the OLCA ( Our Lady of Caysasay
Academy ) and Rizal College of Taal Batangas.

Moreover, the church has it’s bell tower, where you can see a good view of Balayan
Bay and Taal Lake. You could also see the old houses in Taal from the top. The Bell Tower of the
Basilica is not always open for viewing. You need to have an approval to the person in charge of
the church. Just be careful in going up.

People create information every day, seven days a week. At this day and age, people have
witnessed how our society has evolved when it comes to information. Information is therefore
essential to survival in our present communities. One way that contributes to the enlightenment of
these communities, is through their search for information and knowledge on what happened, what
is happening and what will happen in their surroundings. Thus, one of the principal interests of an
enlightened or informed community is the study of local history (Hobbs, 1962). The field of local
history is subsumed with importance, as active interest on it rises. Undoubtedly, one of the

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contributory factors to the rise of this active interest, as suggested in 1959 by Hoskins (cited by
Hobbs, 1962), is that “people become more inclined to study something of which they can reach,
easily grasp of, and can find a personal and individual meaning.” This „personal and individual
meaning‟ may include the experiences and chronicles of these people, or the events and
happenings in the locality they belong to. This is in general part of the story of what we so called
the local history.

Foreign Studies

According to wikipedia.org, a minor basilica (Latin: Basilica minor, Basilicæ minores in plural) is
a Catholic church building that has been granted the title of basilica by the Holy See or
immemorial custom.[1] Presently, the authorising decree is granted by the Pope through
the Congregation for Divine Worship and the Discipline of the Sacraments.

In relation to churches, writers on architecture use the term "basilica" to describe a church
built in a particular style. The early Christian purpose-built cathedral basilica of the bishop was in
this style, constructed on the model of the semi-public secular basilicas, and its growth in size and

importance signalled the gradual transfer of civic power into episcopal hands, which was under
way in the 5th century.

In the 18th century, the term took on a canonical sense, unrelated to this architectural style.
Basilicas in this canonical sense are divided into major ("greater") and minor basilicas. Today only
four, all in Rome, are classified as major basilicas.

A giant scaffolding rose right before the basilica’s altar at the point where the nave and the
transept meet. Apparently, the church’s interiors were undergoing a minor renovation. The top of
the bamboo scaffold reached to the ceiling of the dome which was being painted. I could not
imagine how difficult it was for the painters. After all, they were inside the biggest Catholic church
in the Philippines and in the whole of Asia. According to UNESCO, it is the third minor Basilica
in the South East Asia.

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Most visited cultural heritage attraction in Taal, Batangas was Basilica of St. Martin de
Tours. Cultural heritage sites in Taal were perceived to have positive results in the assessments
based on different aspects such as physical, social and economic aspects (Buted, Felicen, Bancoro,
Maligaya, Rose, Panaligan & Sandoval, 2014). The pilgrim churches contribute to tourism in terms
of social and economic aspect while they strongly agree in terms of cultural aspect. The most
commonly experienced problem was the accessibility of the transportation. The church personnel
may have a briefing on the history of the church so that if a visitor needs information it easy for
them to answer (De Castro et al., 2014).

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Methodology

Research design

In this study, the researchers used qualitative research method. Qualitative research
method was developed in the social sciences to enable the researchers to study social and cultural
phenomena. Qualitative data sources include observation, interview and document. The qualitative
research method was used in order to determine the needed information about the stories behind
Basilica of St. Martin of tours.

For this research, method of interview was employed. The interview is a mean of
gauging the awareness and also to reclaim the stories behind Basilica of St. Martin of tours.
Interviewing of selected individuals is a very important method often used by qualitative
researchers.

Research locale

The study was conducted at Taal, Batangas. Taal, officially the Municipality of Taal,
(Tagalog: Bayan ng Taal), is a 3rd class municipality in the province of Batangas, Philippines.
According to the 2015 census, it has a population of 56,327 people. Taal is famous for its
old ancestral housesThe municipality is known as the Balisong and Barong Tagalog Capital of
the Philippines. The town is home to hundreds of heritage structures dating from the Spanish
colonial period. In 1754, Taal Volcano erupted endangering the town of Taal which stood at
present day San Nicolas.

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Conclusion and Recommendation

CONCLUSION

Historical Sites were considered the most effective promotional strategies used in Taal.
Presence of Beggars was the common problem encountered by the tourists of Taal. Most visited
cultural heritage attraction in Taal, Batangas was Basilica of St. Martin de Tours. Blogs, Websites
and Facebook are mostly used by the municipality of Taal in promoting their cultural heritage
sites. Cultural heritage sites in Taal were perceived to have positive results in the assessments
based on different aspects such as physical, social and economic aspects. Studying other historical
sites in Batangas would provide strong historical background and awareness for the students whose
interest is to develop tourism landmarks.

RECOMMENDATION

In the view of the above findings, the following recommendation given are:

 Taal may promote their cultural heritage sites through television and radio may
also involve their people in different community base tourism livelihood to provide
additional income.
 Government of Taal may showcase the local community in festivities and other
tourism projects to increase their involvement.
 Taal may also provide rules and regulations for arising establishments in the town
to align their structure to the heritage ambiance of the place.
 Future studies may also be conducted to further confirm the results of this study.
 The Municipality of Taal may continually preserve Taal’s historical sites.
 The Department of Tourism of Taal may provide a sustainable program to promote
Taal through its historical and pilgrimage sites.
 Future researchers may conduct similar study but using other variables. It is a great
opportunity for the students to have curriculum which is supported by activities

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which are in the forms of actual experiences outside the classroom that could
provide better learning and understanding of the difference between principles and
practice (Laguador & Chavez, 2013).

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REFERENCES

 Kozak, M. (2001). Comparative assestment of tourist satisfaction with destinations across

two nationals. Tourist Management, 22(4), 391-401.
 Mackay, K. J. & Cromptom, J.L.(1988). A conceptual model of consumer evaluation of
recreation service quality. Leisure Studies 7(1), 41-49.
 Mathieson, A. & Wall, G. (1982). Tourism: Economics, Physical and Social impacts.
London: Longman.
 Poria, Y. Buttler, R. & Airey, D. (2001). Clarifying Heritage Tourism. Annals of Tourism
Research, 28(4),1047-1049.
 Laguador, J.M., and Chavez, N.H. (2013). Assessment of Engineering Students’ Acquired
Affective Learning from Involvement in Community Extension Services, Academic
Research International, 4(3): 188- 197
 Magpantay, J. H., Decena, K. J. C., de Torres, D. M. M.,Garcia, M.J.K.R., Villalobos,
A.J.S., Felicen, S.S., Dinglasan, K. (2014). Socio-Cultural Effects of Festivals in Batangas
Province, Philippines, Asia Pacific Journal of Education, Arts and Sciences, 1(4).
 Vizconde, A.M.L., Felicen, S.S. (2012). Tourism Industry of Batangas Province,
Philippines: Basis for Improved Tourism Program, International Association of
Multidisciplinary Research Journal, 3(1): 317-334

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